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The Discourses of Epictetus, tr. by P.E Matheson, [1916], at sacred-texts.com
Marvel not that the other creatures have their bodily needs supplied—not only meat and drink, but a bed to lie on—and that they want no shoes nor rugs nor clothes, while we want all these things. For it would not have been a good thing that these creatures, born not for themselves but for service, should have been created liable to wants. Consider what it would be for us to have to take thought not only for ourselves but for sheep and asses, how they were to dress and what shoes they were to put on, and how they should find meat and drink. But just as soldiers when they appear before their general are ready shod, and clothed and armed, and it would be a strange thing indeed if the tribune had to go round and shoe or clothe his regiment, so also nature has made the creatures that are born for service ready and prepared and able to dispense with any attention. So one small child can drive sheep with a rod.
Yet we forbear to give thanks that we have not to pay the same attention to them as to ourselves, and proceed to complain against God on our own account. I declare, by Zeus and all the gods, one single fact of nature would suffice to make him that is reverent and grateful realize the providence of God: no great matter, I mean; take the mere fact that milk is produced from grass and cheese from milk and wool from skin. Who is it that has created or contrived these things?
'No one', he says.
Oh, the depth of man's stupidity and shamelessness!
Come, let us leave the chief works of nature, and behold what she works by the way. Is anything more useless than the hairs upon the chin? Did she not use even these in the most suitable way she could? Did she not by these means distinguish male and female? Does not the nature of each one of us cry aloud from afar, 'I am a man: on these terms approach me and address me; seek nothing else. Behold the signs.' Again, in women nature took the hair from their face, even as she mingled in their voice a softer note. What! You say the creature ought to have been left undistinguished and each of us to have proclaimed, 'I am a man'? Nay, but how noble and comely and dignified is this sign, how much more fair than the cock's crest, how much more magnificent than the lion's mane! Therefore we ought to preserve the signs God has given; we ought not to abandon them, nor, so far as in us lies, to confound the sexes which have been distinguished.
Are these the only works of Providence in us? Nay, what words are enough to praise them or bring them home to us? If we had sense we ought to do nothing else, in public and in private, than praise and bless God and pay Him due thanks. Ought we not, as we dig and plough and eat, to sing the hymn to God? 'Great is God that He gave us these instruments wherewith we shall till the earth. Great is God that He has given us hands, and power to swallow, and a belly, and the power to grow without knowing it, and to draw our breath in sleep.' At every moment we ought to sing these praises and above all the greatest and divinest praise, that God gave us the faculty to comprehend these gifts and to use the way of reason.
More than that: since most of you are walking in blindness, should there not be some one to discharge this duty and sing praises to God for all? What else can a lame old man as I am do but chant the praise of God? If, indeed, I were a nightingale I should sing as a nightingale, if a swan, as a swan: but as I am a rational creature I must praise God. This is my task, and I do it: and I will not abandon this duty, so long as it is given me; and I invite you all to join in this same song.
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